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or  THE 

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of  the 

Presbyterian 

Church 

Historical 
Sketch  01  ||K 
missions  is 
Persia  ,«  ,* 

Sixth  Edition 

REVIICO  BY 

Rev.  W.  A.  Shedd,  D.  D. 

The  Uloman’s  foreign 
missionary  Society  of 
the  Presbyterian  Church, 
Ulitherspoon  Building. 
Philadelphia  • 1911 

Price,  10  Cents 

UNDER  THE  CARE 
or  THE 

Board  of 

foreign  Missions 
of  the 

Presbyterian 

Church 


Historical 
Sketch  sute 
missions  s 
Persia  ^ ■* 


Sixth  Edition 

REVISED  BY 

Rev.  W.  A.  Shedd.  D.  D. 


The  Woman's  foreign 
missionary  Society  ot 
the  Presbyterian  Church, 
Ulitherspoon  Building, 
Philadelphia  - 1911 


JTOrl-  r 


PERSIA 


Persia  is  notably  a Bible  land.  To  it 
THE  COUNTRY  belonged  Cyrus  the  Great,  Darius,  his  son 
Xerxes  (the  Ahasuerus  of  Esther),  Arta- 
xerxes,  Esther,  Mordecai,  and  the  wise  men  who  were  the 
first  of  the  Gentile  world  to  greet  and  worship  the  Messiah. 
When  Nebuchadnezzar  had  led  the  Jews  captive  to  Babylon, 
it  was  Persia  that  humbled  that  power  and  restored  Judah  to 
her  native  land.  With  her  people  the  lost  tribes  mingled 
and  coalesced.  Of  the  former  magnificence  and  splendor  of 
this  kingdom  one  may  even  now  gain  some  faint  impression 
bv  a visit  to  the  wonderful  ruins  of  Persepolis. 

Between  the  two  rival  empires  of  British  India  and  Russia, 
on  the  highway  between  Europe  and  Asia,  Persia  sits 
intrenched.  By  its  location  the  country  is  isolated,  and 
must  remain  so  until  traversed  by  railways,  an  innovation 
which  may  be  effected  before  long  by  foreign  capital  and 
enterprise.  A branch  from  Tiflis  on  the  Transcaucasian 
railroad,  which  connects  the  Black  and  Caspian  Seas,  is  now 
open  to  Julfa,  on  the  Russo-Persian  border.  Thence  a Rus- 
sian macadamized  road  goes  to  Tabriz.  From  Resht  on  the 
Caspian  Sea  a Russian  road  leads  to  Teheran,  while  a branch 
goes  from  Kazvin  to  Hamadan. 

The  area  of  modern  Persia,  though  only  a fraction  of  the 
ancient  empire,  is  still  large.  It  extends  nine  hundred  miles 
from  east  to  west,  and  seven  hundred  miles  from  north  to 
south,  embracing  about  648.000  square  miles  of  territory; 
sixteen  times  as  much  as  the  State  of  Ohio.  A part  of  this 
is  desert ; and  much  of  the  remainder — even  of  those  parts 
which,  like  the  country  along  the  shores  of  the  Caspian,  and 
on  the  western  border,  are  exceedingly  fertile — is  but  sparsely 
inhabited.  The  basin  of  Lake  Urumia  is  a splendid  region  of 
country,  being  well  watered,  having  a fine  climate  and  fertile 
soil,  and  yielding  in  perfection  almost  every  product  of  the 
temperate  zone.  On  the  Persian  Gulf,  the  country  is  low', 
sandy  and  very  hot.  Along  the  Caspian  Sea  we  have  a 


4 


HISTORICAL  SKETCH  OF 


region  tropical  in  its  fruits  and  verdure.  Elsewhere  the 
kingdom  presents  an  immense  plateau,  with  pure  and  bracing 
air,  with  mountains  breaking  up  the  surface  in  all  directions, 
with  occasional  beautiful  valleys,  and  with  some  extensive 
salt  deserts.  The  mineral  and  agricultural  resources  of  the 
country  can  be  largely  developed.  Tire  rose  gardens  and 
orchards  and  nightingales  that  figure  in  the  Persian  poets 
are  found  only  in  a few  places,  and  especially  about  Shiraz. 

The  government  has  always  been  an 
THE  GOVERNMENT  absolute  monarchy,  the  king  being 
called  the  Shah  or  Shah-in-Shah,  i.  e.. 
King  of  Kings.  The  present  dynasty  is  not  ancient  nor  is 
it  Persian  by  race,  the  Kajars  being  a Turkish  tribe,  who 
secured  the  ascendancy  about  1790  A.  D.  European  trav- 
ellers, like  Lord  Curzon,  have  ranked  the  Persian  govern- 
ment as  one  of  the  worst  in  the  world  for  corruption  and 
for  inefficiency.  Persia,  however,  has  shared  in  the  change 
in  popular  feelings  and  ideals  that  has  come  over  almost  the 
whole  of  Asia  since  1900.  The  rising  began  in  1905,  when 
the  populace  of  Teheran  demanded  a constitution  and  the 
establishment  of  a Parliament.  To  the  surprise  of  even  the 
best  informed  foreign  residents,  there  was  an  instant  response 
in  every  province.  Almost  every  town  soon  had  its  anjuman, 
or  popular  assembly,  and  the  people  asserted  their  right  to  a 
share  in  the  government.  The  demands  were  granted,  and 
the  attempt  of  the  Shah  to  take  back  what  had  been  given 
resulted  in  his  exile  and  the  setting  on  the  throne  in  1909  of 
his  son,  then  a boy  of  thirteen  years,  who  is  reigning  under 
the  title  of  Sultan  Ahmed  Shah.  The  regent  is  Nasir  ul 
Mulk,  a graduate  of  Oxford  University.  The  constitution 
establishes  Islam  of  the  Shia  sect  as  the  State  religion,  pro- 
vides that  no  laws  contrary  to-  Islam  shall  be  enacted,  grants 
equality  to  all  before  the  law,  gives  liberty  of  speech  and  the 
press,  except  so  far  as  the  State  religion  is  concerned,  gives 
large  powers  to  the  Parliament,  and  makes  the  ministry  re- 
sponsible to  Parliament.  How  far  this  great  change  will 
be  carried  out  and  how  far  these  contradictory  articles  can 
be  reconciled,  time  alone  can  tell.  Meantime,  a new  national 
consciousness  has  asserted  itself.  The  dismemberment  of 


THE  MISSIONS  IN  PERSIA 


5 


Persia,  which  seemed  imminent,  has  apparently  been  post- 
poned and  perhaps  prevented.  The  establishment  of  an 
efficient  government  is  a slow  process,  and  the  disorders  that 
accompanied  the  revolution  are  not  all  quieted.  Our  mis- 
sionaries in  Tabriz  in  the  course  of  this  revolution  went 
through  months  of  disorder,  and  finally  of  rigorous  siege. 
Order  was  finally  restored  by  Russian  troops  sent  into  the 
country.  Another  result  has  been  the  employment  by  the 
government  of  American  experts  to  reorganize  the  finances 
of  the  country,  which  is  imperatively  the  first  step  to  perma- 
nent progress. 

The  modern  inhabitants  of  Persia  are  the 
THE  PEOPLE  residuum  of  centuries  of  migrations  and  in- 
vasions. The  predominant  stock  is  the 
Aryan,  represented  by  the  Persians  proper,  whose  home  is 
in  the  south;  the  Kurds  in  the  northwest,  and  various  semi- 
nomadic  tribes,  especially  in  the  south,  such  as  the  Bakh- 
tiaris  and  the  Lurs.  These  number  about  5,000,000.  There 
are  2,500.000  of  Turkish  race,  mainly  in  Azerbaijan,  the  most 
northern  province,  but  also  farther  south  and  east.  In  the 
south  are  350,000  Arabs,  and  in  the  extreme  northwest  is  the 
remnant  of  the  eastern  Syrians  (or  Nestorians),  also  of 
Semitic  origin,  as,  of  course,  are  the  Jews.  To  the  Aryans 
should  be  added  the  Armenians.  Migrations  of  tribes  and 
at  times  forcible  transportation  by  powerful  monarchs  has 
made  this  mixture  of  races  more  marked.  Thus,  for  exam- 
ple, there  are  Kurds  in  Khorasan,  a thousand  miles  from 
their  kindred. 

Another  point  of  importance  is  that  about  ti  fourth  of  the 
nine  million  or  so  inhabitants  are  nomads  or  semi-nomads, 
over  whom  the  government  has  always  had  a very  imperfect 
eontrol.  The  majority  live  in  villages  of  from  fifty  to  a thou- 
sand inhabitants.  The  largest  cities  are  Teheran  and  Tabriz, 
estimated  at  about  200,000  inhabitants  each. 

This  complex  of  races  causes  a similar  complex  of  lan- 
guages. The  national  and  the  literary  language  is  Persian, 
the  predominant  spoken  language  in  northern  Persia  is 
Turkish,  and  the  religious  language  of  Islam  is  Arabic. 
Other  languages  used  are  Kurdish,  various  dialects  of  Per- 


6 


HISTORICAL  SKETCH  OF 


sian,  Armenian,  and  Syriac.  On  its  missionary  side  the 
language  question  is  a very  important  one. 

Physically  the  Persians  vary  much,  as  might  be  expected 
from  the  variety  of  race.  Generally  the  peasantry  and  the 
tribes  are  vigorous,  while  the  inhabitants  of  the  towns  are 
weaker  and  the  wealthy  are  effeminate.  The  following 
description  is  rather  highly  colored: 

“Persians  are  among  the  very  noblest  specimens  of  the 
human  race,  manly  and  athletic,  of  full  medium  stature,  fine 
forms,  regular  Caucasian  features,  complexion  dark,  hair 
abundant  and  black,  well-formed  head;  eyes  large,  dark,  lus- 
trous; features  regular  and  serious;  beard  flowing;  a broad- 
breasted, large-limbed,  handsome  person,  with  carriage  erect, 
dignified  and  graceful.”  Now,  as  in  the  days  of  Esther,  they 
are  fond  of  dress  and  show,  being  courtly  also  and  polite, 
and  even  convivial;  but,  though  “luxurious  in  their  tastes, 
they  are  yet  hardy  and  temperate,  enduring  privation  with 
patience,  living  much  in  the  open  air,  delighting  in  the  horse 
and  chase  and  abhorring  the  sea.” 

Intellectually,  the  Persians  are  quick  of  perception,  fond 
of  discussion,  imaginative,  with  a fine  memory,  showing 
aptitude  for  the  sciences  and  for  the  various  mechanical  arts, 
and  especially  for  religious  and  philosophical  speculation. 

They  are  a nation  of  poets  and  poetry-lovers.  The 
minstrel  in  every  village  is  often  surrounded  by  impassioned 
crowds.  Modern  Persia  is  in  that  state  of  culture  in  which 
minstrel  poetrv  is  the  passion  of  all  classes,  and  quotations 
from  their  classic  authors  are  common  upon  the  lips  of  even 
peasants  and  shepherds. 

The  social  condition  of  the  mass  of  the  people  may  be 
inferred  from  what  has  been  said  of  the  government.  Their 
condition  is  one  not  much  above  serfdom,  and  when  a village 
changes  owners,  the  people  are  usually  transferred  with  it 
to  the  new  master.  The  extortions  practiced  are  oftentimes 
pitiless.  The  serf-like  tenant  “is  seldom  permitted  to  furnish 
his  own  seed,  but  for  the  tillage  and  irrigation,  teams,  im- 
plements. harvesting  and  garnering,  he  receives  one-third  of 
the  crop,  often  but  a fourth,  or  in  case  he  provides  the  seed, 
one-half,  from  which  he  is  to  pay  his  taxes  and  feed  a set  of 


THE  MISSIONS  IN  PERSIA 


7 


hungry  servants  of  the  master,  employed  to  oversee  the  in- 
gathering of  the  crops.  Often,  too,  the  master  takes  up  his 
abode  for  the  summer  in  his  village,  laying  the  poor  serfs 
under  contribution  to  maintain  himself  and  family,  servants 
and  horses.”  It  is  not  strange  that  under  such  grinding 
tyranny  famine  should  so  often  visit  the  land  and  sweep  off 
the  people  by  tens  of  thousands.  The  only  wonder  is  that 
the  people  thus  downtrodden  and  crushed  have  preserved 
anv  traces  of  noble  ambition. 

The  average  dwelling  of  the  peasant  consists  of  a single 
apartment,  with  floor  and  walls  of  earth,  while  the  roof  is  a 
mass  of  the  same  materia!  supported  by  beams  and  pillars. 
The  tandour,  or  oven,  is  a deep  hole  at  one  side,  lined  with 
burnt  day,  where  all  cooking  is  done,  with  dried  manure 
for  fuel;  the  smoke  fairly  glistens  on  the  walls.  An  opening 
in  the  roof  answers  for  chimney  and  window.  In  this  one 
room  all  work,  eat  and  sleep,  usually  three  or  four  genera- 
tions. 

The  women  of  the  higher  classes  are  closely  restricted,  as 
in  all  Mohammedan  countries,  and  take  no  part  in  the  gen- 
eral social  life.  Their  days  are  mostly  spent  in  the  andcroon 
(women’s  apartment!.  A Persian  lady  seldom  walks;  when 
she  leaves  her  home,  she  must  ride  in  a basket  or  horse-litter, 
always  closely  veiled.  The  peasant  women  are  allowed  much 
greater  liberty,  but  they  are  often  unkindly  treated  and  worn 
down  by  drudgery  and  neglect.  The  freest  Mohammedan 
women  in  Persia  are  among  the  Kurds  and  other  mountain 
tribes.  Polygamy  is  a terrible  curse,  and  a still  greater  evil 
is  the  ease  with  which  wives  are  divorced  and  the  consequent 
instability  of  the  family. 

The  proportion  of  illiteracy  is  very  great,  and  among  the 
women  the  number  who  know  how  to  read  is  very  small 
indeed,  certainly  not  one  in  a hundred  among  the  Mohamme- 
dans. The  sons  of  the  nobility,  the  landlords,  the  merchants 
and  shop-keepers,  are  usually  taught  to  read,  and  a very' 
small  number  of  the  other  classes.  In  general,  the  ideas  of 
science,  history,  geography,  medicine,  etc.,  are  exceedingly 
crude  and  often  absurdly  false. 


8 


HISTORICAL  SKETCH  OF 


RELIGION. 

But  if  we  would' be  intelligent  as  to  the  real  causes  of  the 
physical  and  moral  condition  of  this  interesting  people,  we 
must  glance  at  the  religions  of  Persia.  These  are  four  in 
number. 

The  faith  of  Zoroaster  was  the  dominant 
ZOROASTRIANISM  religion  of  Persia  from  very  early  times 
until  the  conquests  of  Mohammed,  in 
641  A.  D.  Says  Dr.  J.  H.  Shedd: 

“There  is  much  to  show  that  the  faith  of  that  early  day  was  the 
worship  of  the  one  living  and  true  God.  Such  are  the  breathings  of 
the  earliest  hymns  of  the  Zendavesta,  and  such  all  the  oldest  reli- 
gious monuments  of  the  Persians  attest.  The  high  priest  and  sage  of 
this  religion  was  called  Zarathrusta  a word  taken  by  the  Greeks  and 
Romans  to  be  a proper  name,  and  changed  to  Zoroaster.  This  purest 
form  of  worship  was  gradually  corrupted.  A dualism  grew  up  which 
gave  to  an  evil  principle  a part  of  the  powers  of  deity ; worship  of  fire 
and  the  heavenly  bodies  followed.  The  occult  sciences  of  the  magi  and 
the  corrupt  mysteries  of  Babylon  were  grafted  on,  so  that  the  religion 
of  the  Persians  in  the  time  of  Cyrus  and  Esther  was  different  from  the 
original.  It  was  an  intermixture  of  idolatry  with  the  worship  of  the 
God  of  heaven.  Still,  the  Persian  faith  was  the  purest  found  outside 
of  Divine  revelation.  As  the  Hebrew  among  the  Semitic  races,  the 
Persian  among  the  Japhetic  alone  was  found  faithful  in  keeping  the 
Creator  above  the  creature.  It  distinguished  the  evil  from  the  good, 
and  referred  the  origin  of  evil  to  a wicked  spiritual  enemy.  The  war 
waged  against  this  evil  was  real,  earnest,  unceasing,  and  to  result  in 
victory.  It  predicted  that  a Saviour  should  come  at  last  to  abolish 
death  and  raise  the  dead.  And  it  is  instructive  to  observe  how  this 
fidelity,  though  so  imperfect,  was  acknowledged  of  Jehovah.  The 
prophets  are  commissioned  to  utter  denunciation,  captivity,  desola- 
tion or  complete  destruction  upon  Egypt,  Tyre,  Syria,  Nineveh,  Baby- 
lon, and  the  smaller  nations  surrounding  Palestine.  Persia  is  a marked 
exception.  Two  hundred  years  before  the  event,  the  Lord  predicted 
the  birth  of  Cyrus  by  name,  calling  him  His  anointed,  shepherd, 
servant  (Isaiah  41:  25-28,  and  44:  28).  He  was  raised  up  to  be  the 
deliverer  of  the  Jews,  to  subdue  their  Oppressors,  to  restore  them  to 
t heir  native  land,  ‘saying  to  Jerusalem,  Thou  shalt  be  built,  and  to 
the  temple,  Thy  foundation  shall  be  laid.’ 

“Cyrus  fully  acknowledged  his  commission  in  the  edict,  2 Chron. 
56:  33 : ‘Thus  saith  Cyrus,  King  of  Persia:  All  the  kingdoms  of  the 
earth  hath  the  Lord  God  of  heaven  given  me:  and  hath  charged  me 
to  build  Him  a house  in  Jerusalem,  which  is  in  Judah.’  God  counted 
the  Persians  as  most  worthy  to  rebuild  His  temple  and  befriend  His 


THE  MISSIONS  IN  PERSIA 


9 


people:  and  while  all  the  other  nationalities  of  Bible  times  have  lost 
their  existence,  the  finger  of  the  Lord  hath  traced  the  hounds  of  Persia 
and  preserved  the  nation  and  the  race.” 

About  630  A.  D.,  the  Persian  emperor  was  bidden  by 
‘‘the  camel-driver  of  Mecca”  to  renounce  his  ancestral 
religion  and  embrace  the  faith  of  the  one  true  God,  whose 
prophet  Mohammed  declared  himself  to  be.  The  monarch, 
justly  indignant,  scorned  the  message  and  drove  the  messen- 
gers from  his  presence:  but  ere  ten  years  had  passed,  the 
Herv  hordes  of  Arabia  had  driven  the  king  from  his  throne, 
and  within  ten  centuries  the  Mohammedan  religion  had  dis- 
placed in  Persia  the  honored  faith  of  Zarathrusta.  The  only 
adherents  of  the  system  now  left  are  some  five  thousand 
souls  in  Yezd.  a city  of  Persia,  and  less  than  one  hundred 
thousand  Parsees  in  India. 

This  is  the  faith  which  for  more  than  a 
MOHAMMEDANISM  thousand  years  has  swayed  and  cursed 
the  millions  of  Persia.  It  exists  in  two 
forms — the  orthodox  or  Sunni  system,  and  the  heterodox  or 
Shia  system,  the  chief  peculiarity  of  which  is  that  it  regards 
Ali.  the  son-in-law  and  cousin  of  Mohammed,  as  having  been 
the  only  proper  heir  and  successor  of  the  prophet,  instead  of 
Abubeker.  Omar  and  Osman,  who  are  regarded  by  the  Sunni 
as  his  rightful  vicars.  It  is  wonderful  with  what  devotion 
and  even  fanaticism  the  Persian  Mohammedans  have  cham- 
pioned the  cause  of  the  long-dead  son-in-law.  He  is  the 
centre  of  their  system  and  the  life  of  their  creed.  In  their 
call  to  prayer,  they  say.  “Mohammed  is  the  prophet  of  God 
and  Ali  the  vicar  of  God.”  Along  with  this  historical  differ- 
ence. there  are  other  differences  in  ritual  and  in  theology 
between  the  two  great  sects  of  Islam.  The  feeling  between 
them  is  bitter  and  serves  to  keep  Persia  and  Turkey  apart 
politically. 

Dr.  Shedd  considered  Persia  the  weak  point  of  Mohamme- 
danism. for  the  following  reasons:  (1)  Because  the  Persians 
themselves  are  sectaries — not  the  defenders  of  the  orthodox 
faith,  as  are  the  Turks,  Arabs  and  Tartars,  but  the  enemies 
of  it.  They  turn  for  sympathy  and  aid  to  Christians  rather 
than  to  their  rival  sect:  and.  being  branded  as  heretics  by 


IO 


HISTORICAL  SKETCH  OF 


the  Sunnis , they  are  more  accessible  to  the  Christian  mis- 
sionary than  other  Moslems.  (2)  As  a people,  the  Persians 
are  more  liberal  and  tolerant  than  the  other  Mohammedan 
nations.  Practically  there  is  more  religious  liberty  to-day  in 
Persia  than  in  Turkey,  notwithstanding  the  pressure  brought 
to  bear  upon  the  latter  country  by  Christian  nations.  The 
Persian  invites  religious  discussion  and  enjoys  it,  and  will 
listen  patiently  to  all  you  can  allege  with  reason  against  his 
religion  or  in  behalf  of  your  own,  where  he  is  not  in  dread 
of  the  mullah  or  priest.  (3)  It  must  be  remembered  that  in 
Persia  the  Moslem  system  is  divided  against  itself  more  than 
in  any  other  land.  The  people  originally  received  it  under 
compulsion,  at  the  hands  of  their  conquerors,  and  with  a 
vigorous  protest;  and  they  have  never  been  content  under  it. 
New  heretical  sects  arise  from  time  to  time,  which  are  as 
fierce  in  their  opposition  to  each  other  as  though  they  were 
adherents  of  entirely  different  systems.  One  of  these  sects, 
known  as  the  Ali  Illahis,  appear  to  retain  practices  and  beliefs 
that  go  back  in  origin  to  pre-Islamic  times.  They  outwardly 
conform  to  Islam,  but  in  fact  are  far  from  being  Moslems 
They  belong  to  the  peasantry,  and  number  probably  some 
hundreds  of  thousands.  Less  numerous,  probably  not  more 
than  one  hundred  thousand,  are  the  Babis  or  Bahais,  a mod- 
ern sect,  recruited  from  the  more  intelligent  classes.  It  is 
very  important  as  an  aggressive  and  successful  influence, 
proselyting  from  Mohammedanism  and  in  changing  the  tra- 
ditional ideas.  In  this  wav  their  importance  is  far  greater 
than  their  numbers  would  indicate.* 


* Mirza  Ali  Mohammed,  born  at  Shiraz  in  1820,  spent  his  boyhood  and  youth 
in  religious  study  and  meditation.  He  was  a pupil  of  the  celebrated  theologian. 
Seyyid  Kazim,  of  Resht.  In  1844  he  became  convinced  that  he  was  a prophet  sent 
by  God,  and  proclaimed  himself  as  such  under  the  title  of  the  Bab,  1.  the  Gate. 
Many  followers  were  attracted  by  the  lovely  character  and  eloauent  teaching  of 
the  young  prophet,  and  his  doctrines  spread  so  rapidly  that  the  Moslem  authorities 
became  alarmed  and  attempted  to  put  down  the  movement  by  force.  The  Bab 
was  imprisoned,  and  in  1850  put  to  death,  and  thousands  of  his  followers  suf- 
fered the  same  fate.  The  cruel  persecutions  oniy  served  to  increase  the  enthusi- 
asm of  the  Babis,  and  their  heroism  and  devotion  won  many  adherents  to  their 
cause. 

The  successor  designated  by  the  Bab  was  Mirza  Yahya,  surnamed  Subh-i-Ezel 

(Morning  of  Eternity).  He  and  his  friends  fled  to  Turkey,  and  were  afterward 

sent  by  the  authorities  to  Adrianople.  Ezcl  was  later  superseded  by  his  half- 
brother,  Mirza  Husein  Ali,  entitled,  Baha’u'llah  (The  Splendor  of  God),  who 

claimed  that  he  was  the  true  Messiah,  of  whom  the  Bab  was  only  the  forerunner. 

In  consequence  of  the  disputes  that  followed,  Fzcl  was  sent  to  Cyprus  and  Baha  to 
Acre,  where  lie  remained  until  his  death  in  1892.  He  was  succeeded  by  his  son, 


THE  MISSIONS  IN  PERSIA 


I I 

In  addition  to  the  Shias  and  Sliia  sects  in  Persia,  nearly  all 
the  Kurds  and  some  Turkish-speaking  Mohammedans  are 
Sunnis. 

In  Persia,  as  elsewhere,  Mohammedanism  has  proved  a 
harrier  to  progress,  and  has  resulted  in  a very  low  moral 
condition.  Probably  nowhere  in  the  world  has  deceit  been 
more  nearly  universal,  the  state  of  the  family  and  of  woman 
more  degraded,  and  the  ruins  of  past  achievement  more  mani- 
fe  t,  than  in  Persia. 


THE  CHRISTIAN  SECTS. 

The  Nestorians  of  Turkish  Kurdistan 
THE  NESTORIANS  and  the  adjoining  region  in  western 
Persia  are  the  remnants  of  a once  wide- 
spread Christian  Church  and  they  doubtless  include  descend- 
ants of  Giristians  of  various  races.  They  call  themselves 
Svrians  (Suryani),  and  their  language  is  a Syriac  dialect, 
closelv  allied  to  the  language  of  the  famous  Pshitta  version 
of  the  Bible,  and  also  to  the  Aramaic  or  Syriac  spoken  by 
the  Jews  of  Palestine  in  the  days  of  the  Master.  They  are 
'■ometimes  called  Assyrians,  a name  which  may  be  justified 
r>n  the  ground  that  thev  are  very  largely  without  question 
descendants  of  the  numerous  Christians  who  for  centuries 
lived  in  the  Assyrian  plain  and  were  descended  from  the 
"”'cient  Assyrians.  Those  of  their  number  who  have  joined 
the  Church  of  Rome  are  called  Chaldeans,  but  this  name  is 
properly  applicable  to  them  as  a people.  The  name 
XTestornn  is  rejected  by  them,  and  is  unfortunate,  as  it  com- 
memorates merely  a peculiarity  of  their  ancient  Church,  but 
the  confusion  with  the  inhabitants  of  Syria  caused  by  the 
name  Syrian  makes  the  name  Xestorian  likely  to  stick. 


Ghusn’-i-Azam  (The  Most  Mighty  Branch).  Since  this  schism,  most  of  the  Babis 
call  themselves  Bahais;  ihe  few  that  adhere  to  F.zel  being  known  as  Eselis.  The 
Bahais  are  sworn  to  the  closest  secrecy  in  regard  to  their  belief,  and  do  not 
hesitate  to  disavow  all  connection  with  it.  They  strictly  enjoin  charity  and 
kindliness  toward  all  as  the  foundation  of  virtues.  They  profess  to  receive  the 
Christian  Scriptures,  but  they  interpret  then  in  a mystical  sense.  Baha  is  the 
great  prophet  of  their  faith,  the  supreme  manifestation  of  God  to  men.  The  re- 
ligion has  spread  into  the  Occident  and  is  becoming  more  vague  and  indefinite. 


12 


HISTORICAL  SKETCH  OF 


Nestorius  from  Antioch,  being  Bishop  of  Constantinople, 
was  condemned  by  the  Council  of  Ephesus,  in  the  year  A.  D. 
431,  for  his  alleged  heretical  opinions  regarding  the  Person 
of  Christ.  Various  causes,  and  especially  the  political  rela- 
tions of  the  Persian  and  Roman  empires,  led  the  “Church 
of  the  East,”  with  its  headquarters  at  Seleucia-Ctesiphon,  to 
espouse  his  cause.  They  were,  consequently,  cut  off  from 
communion  with  the  Western  Church.  Located  so  far  to 
the  East,  beyond  the  reach  of  the  persecuting  acts  of  the 
Byzantine  powers,  they  enjoyed  unusual  liberty,  and  used  it 
with  enthusiasm  to  extend  their  faith  at  home  and  in  remote 
lands.  The  growth  of  their  Church  is  one  of  the  brightest 
and  most  interesting  chapters  in  the  annals  of  Christianity. 
By  its  wonderful  missionary  enterprises,  churches  were 
planted  from  Egypt  to  China,  and  from  north  of  the  Caspian 
Sea  to  the  southern  bounds  of  India.*  The  flourishing 
Church  in  Persia  was  of  their  founding.  It  is  admitted  that 
they  were  more  numerous  than  any  Christian  Church  then 
existing.  Nor  were  they  conspicuous  for  their  missionary 
zeal  alone.  Their  schools,  where  Biblical  theology  and  medi- 
cine were  taught,  were  famed  throughout  Christendom.  And 
when  the  Arabs‘became  the  patrons  of  science  and  learning, 
these  Nestorian  scholars  opened  to  them  the  lore  of  the 
Greeks,  and  were  allowed  positions  of  honor  and  influence  at 
the  courts  of  Haroun  A1  Rashid  and  other  Caliphs  at  Bagdad. 
Under  the  Persian  and  Mongol  rulers,  this  Church,  eminent 
as  well  for  its  liberality  of  opinion  and  catholicity  of  spirit, 
as  for  its  aggressive  efforts,  continued  to  flourish,  despite 
seasons  of  severe  persecution.  But  towards  the  close  of  the 
fourteenth  century  a terrible  storm  burst  upon  it.  It  was 
then  that  Timour,  or  Tamerlane,  emerged  from  the  far  East, 
and  swept  the  lands  occupied  by  these  Syrian  churches  as 
with  the  besom  of  destruction.  His  Mohammedan  zeal  added 
fury  to  his  inhuman  efforts  to  exterminate  every  trace  of  the 
Christian  faith.  He  was  far  too  successful. 


# In  China,  in  the  province  of  Shensi,  some  years  since  a tablet  was  discovered 
which  Rives  a brief  history  of  the  coming  of  Nestorian  missionaries  to  China,  and 
their  favorable  reception  by  the  Emperor.  For  several  centuries  their  influence 
continued,  but  persecutions  and  dynastic  chances  weakened  the  Church,  and  it 
finally  became  extinct. 


THE  MISSIONS  IN  PERSIA 


13 


The  Patriarchal  seat  was  removed  from  place  to  place  in 
quest  of  a safe  retreat.  It  is  probable  that  about  this  time, 
in  consequence  of  these  desolating  conditions,  large  numbers 
of  these  Christians  found  refuge  from  the  tempest  in  the 
secluded  fastnesses  of  the  inhospitable  mountains  of  Kurdis- 
tan, where  they  still  dwell.  Later,  many  of  them  ventured 
down  upon  the  plains  of  Persia,  where  they  have  since 
lived,  remaining  when  practicable  in  villages  by  themselves, 
but  sometimes  obliged  to  mingle  with  the  Mohammedans 
and  to  accept  a position  of  inferiority. 

In  the  sixteenth  century  there  arose  an  unfortunate  schism 
in  the  Church,  resulting  in  the  establishment  of  two  Patri- 
archs. both  holding  to  the  same  creed.  One  of  these  made 
Mosul  his  residence.  In  recent  years  a large  body  of  this 
section  of  the  Nestorian  Church  has  conformed  to  the 
Roman  Catholic  Church,  and  is  known  as  the  “Uniat  Chal- 
dean Church,”  under  a Patriarch,  called  the  ‘‘Patriarch  of 
Babylon.”  But  in  the  earlier  division  mentioned,  the  larger 
part  of  the  Nestorians  living  in  Kurdistan  and  Northwest 
Persia  accepted  the  Patriarch  Mar  Shimun  as  their  head, 
who  established  his  residence  in  a village  among  the  Kurdish 
mountains.  His  successors  always  take  the  same  dynastic 
name  of  Mar  Shimun.  and  for  nearly  four  hundred  years  have 
made  their  home  among  these  lofty  crags  and  precipitous 
ravines.  Where  the  valleys  broaden  out  into  wider  areas, 
the  various  tribes  have  built  their  villages,  and  through  the 
centuries  have  maintained  their  national  existence  and  their 
ancient  faith,  at  serious  odds  against  their  neighbors  and  foes. 
The  most  important  of  these  village  groups  areTiari.Tkhoma. 
Telu,  Bas  and  Dis.  These  Christian  mountaineers  are  called 
"Ashiret.”  or  tribal  Syrians,  while  those  living  outside  the 
mountains  proper  are  called  “Rayah.”  or  "Rayats,”  i.  e.. 
subjects.  The  Ashiret  are  semi-independent,  and  pay  only 
a nominal  tribute  to  the  Turkish  Government. 

The  Syrians  on  the  plain  of  Mosul  are  all  known  as 
“Chaldeans,”  and  have  conformed  to  the  Church  of  Rome. 

The  persecutions  to  which  these  people  have  been  subject 
for  centuries  from  Moslem  power,  constitute  a most  pathetic 
record.  Their  condition  in  Persia  has  been  in  some  respects 
less  harsh,  but  in  Kurdistan  and  Turkey,  they  have  endured 
grinding  oppression,  and  even  terrible  massacres.  Notwith- 


14 


HISTORICAL  SKETCH  OF 


standing-  centuries  of  ill-usage  at  the  hands  of  Mongols  and 
Moslems,  their  literature  obliterated,  except  a few  manu- 
scripts, and  these  written  in  the  ancient  Syriac  tongue — a 
dead  language,  which  only  their  priests  and  deacons  can  read 
— this  old  Church  has  yet  maintained  the  primitive  faith  in 
far  greater  purity  than  any  other  Oriental  Church.  Thev 
have  clung  to  their  Bibles  with  a desperate  tenacity,  and  rev- 
erence them  as  the  very  Word  of  God.  They  tolerate  no 
pictures  or  images,  no  crucifixes  or  confessionals,  or  wor- 
shipping of  the  Host;  but  the  masses  of  the  people  are  very 
ignorant,  degraded  and  superstitious. 

The  Nestorians  number  not  over  one  hundred  thousand  in 
all.  A few  have  gone  to  Russia;  about  thirty  thousand  of 
them  dwell  in  the  plain  of  Urumia  and  adjacent  parts  of 
Persia,  while  the  rest  inhabit  the  Kurdish  mountains  or  ex- 
tend westward  into  the  valley  of  the  Tigris. 

For  several  years  Russian  priests  have  carried  on  a vigor- 
ous propaganda  among  the  Nestorians  of  the  plain.  At  first 
they  were  received  with  the  greatest  enthusiasm,  more  from 
political  than  religious  motives,  and  nearly  the  whole  of  the 
Old  Church,  bishops,  priests  and  people,  disavowed  their 
Nestorian  doctrines  and  connected  themselves  with  the 
Russian  Church.  A reaction  followed  later,  when  it  was 
found  that  the  protection  and  prestige  expected  from  Russian 
influence  were  not  obtained.  The  majority,  however,  remain 
members  of  the  Russian  Church,  and  a large  Russian  mission 
is  doing  all  it  can  to  strengthen  the  bond. 

Another  branch  of  the  Christian  Church 
THE  ARMENIANS  found  in  Persia  is  the  Armenian,  repre- 
senting the  nation  whose  terrible  suffer- 
ings in  Turkey  attracted  the  attention  of  the  world.  About 
70,000  of  them  are  residents  in  Persia.  “They  are  physically 
of  good  stature,  strong  features,  manly  bearing;  industrious 
and  frugal;  loyal  to  their  religion  and  to  their  nation;  of 
marked  abilitv,  adapting  themselves  to  any  circumstances, 
whether  of  climate,  social  or  political  life;  very  kindly,  sym- 
pathetic, affectionate;  with  an  element  of  the  jovial  in  their 
life;  intensely  proud  of  their  history  and  their  faith;  clannish 
almost  to  the  last  degree,  refusing  such  association  with  other 


TIT E MISSION'S  IN  PERSIA 


15 


races  as  might  imply  the  loss  of  their  own;  of  exceptionally 
pure  morals  among  the  Eastern  races;  intense  lovers  of  home 
and  family  life,  and  hospitable  in  the  extreme;  with  acute 
minds  and  suave  manners,  they  manifest  many  of  the  essential 
elements  of  a strong  nation.  There  are,  however,  other  fea- 
tures which  must  be  noted.  They  are  grossly  ignorant  and 
for  the  most  part  densely  superstitious,  held  in  absolute  thrall 
bv  a hierarchy  bigoted  and  overbearing  to  the  last  degree, 
and  fullv  as  ignorant  as  the  people  whom  they  mislead.”  The 
Armenians  are  commercially  the  most  enterprising  people  in 
Persia,  and  with  the  help  of  their  brethren  in  Transcaucasia 
have  done  much  to  establish  schools  for  themselves. 

The  Armenian  Church  accepts  seven  sacraments,  performs 
baptism  by  trine  affusion,  believes  in  the  mediation  of  saints, 
the  adoration  of  images,  and  transubstantiation,  and  adminis- 
ters the  holy  communion  in  both  kinds  to  laymen.  They 
accept  purgatorial  penance,  and  think  the  prayers  of  the  pious 
will  help  the  souls  of  the  departed.  Many  of  the  priests  can 
scarcely  mumble  through  the  appointed  prayers  in  the  dead 
language,  and  often  cannot  translate  a single  word.  They 
are  very  much  in  the  state  of  the  Nestorians,  when  first  made 
known  to  the  Christian  world  a generation  ago — having  a 
religion  of  mere  formalism,  a system  of  fasts  and  ceremonies, 
knowing  little  or  nothing  of  the  Bible  itself,  practically  think- 
ing of  Christ  as  the  Jews  of  the  East  do  of  Moses,  or  the 
Moslems  do  of  Mohammed,  as  their  prophet.  Surrounded  by 
Mohammedanism,  they  have  imbibed  too  much  of  its  spirit 
and  morals. 

About  20,000  Jews,  remnants  of  both  the 
THE  JEWS  Assyrian  and  Babylonian  captivities,  are  found 

between  the  Tigris  and  the  Caspian. 

MISSION  WORK. 

As  in  nearly  all  Eastern  lands,  the  Roman  Church  was 
first  in  the  field,  their  efforts  dating  back  to  the  fourteenth 
century,  when  they  were  rivals  of  the  Nestorians  in  seeking 
the  favor  of  the  Grand  Mogul.  Later  on  they  expended 
no  little  effort  to  proselyte  the  Armenians,  but  a small  church 


i6 


HISTORICAL  SKETCH  OF 


in  Ispahan  is  the  only  existing  result  of  those  centuries  of 
labor.  Later  Roman  missions  have  gathered  converts  from 
the  Nestorians  in  Urumia,  Salmas  and  Teheran.  They  are 
doing  considerable  educational  work  for  Mohammedans  also. 

Modern  Protestant  missions  date  from  the  beginning  of  the 
nineteenth  century.  In  1811,  Henry  Martyn,  passing  from 
India,  took  up  his  abode  in  Persia,  and  spent  about  eleven 
months  in  Shiraz.  Here  he  gave  bold  and  frequent  testimony 
to  Christ  before  the  Mohammedans,  and  even  the  bigoted 
mullahs,  and  labored  incessantly  upon  a translation  of  the 
New  Testament  and  Psalms,  which  he  completed  in  about 
ten  months,  and  then  dedicated  his  arduous  labors  to  the 
Master  and  His  cause,  in  the  following  prayer:  “Now  may 
the  Spirit  who  gave  the  Word  and  called  me,  I trust,  to  be 
an  interpreter  of  it,  graciously  and  powerfully  apply  it  to  the 
hearts  of  sinners,  even  to  the  gathering  of  an  elect  people 
from  among  the  long-estranged  Persians.”  One  year  after 
entering  Persia,  he  left  Shiraz  and  proceeded  to  the  king’s 
camp  near  Ispahan,  to  lay  before  him  the  translation  he  had 
made.  Let  him  tell  us  the  story  in  his  own  words: 

“June  12th  I attended  the  Vizier’s  levee,  when  there  was  a most 
intemperate  and  clamorous  controversy  kept  up  for  an  hour  or  two, 
eight  or  ten  on  one  side  and  I on  the  other.  The  Vizier,  who  set  us 
going  first,  joined  in  it  latterly,  and  said.  ‘You  had  better  say  God  is 
God,  and  Mohammed  is  the  prophet  of  God.’  I said,  ‘God  is  God.’ 
but  added,  instead  of  ‘Mohammed  is  the  prophet  of  God,’  ‘And 
Jesus  is  the  Son  of  God.’  They  had  no  sooner  heard  this,  which  I 
had  avoided  bringing  forward  until  then,  than  they  all  exclaimed  in 
contempt  and  anger,  ‘He  is  neither  horn  nor  begets,’  and  rose  up  as 
if  they  would  have  me  torn  in  pieces.  One  of  them  said,  ‘What  will 
you  say  when  your  tongue  is  burned  out  for  this  blasphemy?’  One  of 
them  felt  for  me  a little,  and  tried  to  soften  the  severity  of  this  speech. 
My  book,  which  I had  brought,  expecting  to  present  it  to  the  king, 

lay  before  Mirza  Shufi.  As  they  all  arose  up,  after  him,  to  go,  some 

lo  the  king  and  some  away,  I was  afraid  they  would  trample  upon  the 
hook,  so  I went  in  among  them  to  take  it  up,  and  wrapped  it  in  a 
towel  before  them,  while  they  looked  at  it  and  me  with  supreme  con- 
tempt. Thus  I walked  away  alone,  to  pass  the  rest  of  the  day  in  heat 
and  dirt.  What  have  I done,  thought  T,  to  merit  all  this  scorn? 

Nothing,  thought  I,  but  hearing  testimony  to  Jesus.  I thought  over 

these  things  in  prayer,  and  found  that  peace  which  Christ  hath  prom- 
ised to  His  disciples.” 


THE  MISSION'S  IX  PERSIA 


I 7 


About  1830,  the  Basle  Missionary  Society  carried  on  work 
in  Shusha  in  Transcaucasia,  and  their  missionaries  visited 
Persia.  A permanent  contribution  of  this  work  is  the  con- 
troversial book  for  Mohammedans,  entitled.  “The  Balance 
of  Truth,”  written  by  the  Rev.  Dr.  Pffander.  Dr.  Glen,  a 
Scottish  missionary,  remained  in  Persia  from  1838  till  1847. 
completing  Henry  Martyn’s  work  by  translating  the  re- 
mainder of  the  Bible  into  Persian. 

In  1869.  the  Rev.  Robert  Bruce.  D.  D.,  began  work  in 
Ispahan.  This  work  was  adopted  by  the  Church  Missionary 
Society  of  England.  This  Society  now  has  stations  in  Ispa- 
han, Shiraz,  Kirman  and  Yezd.  They  occupy  in  South  Persia 
the  position  of  the  Presbyterian  Church  in  Northern  Persia, 
finding  the  same  opportunities  and  using  much  the  same 
methods  of  work.  They  have  had  a considerable  number  of 
converts  from  Islam. 

In  1886.  the  Archbishop  of  Canterbury’s  Mission  to  the 
Assyrian  Christians  began  work  in  Urumia.  and  soon  after 
in  the  Kurdish  mountains.  Their  work  has  been  largely  edu- 
cational and  has  had  for  its  aim  the  strengthening  and  purify- 
ing of  the  old  Xestorian  Church,  without  changing  its  organi- 
zation, an  effort  on  which  much  labor  has  been  expended, 
with  some  good  results,  but  not  as  much  as  might  be  hoped. 
There  have  been  difficulties  arising  from  rivalry,  especially 
in  school  work. 

The  work  of  the  Bible  Societies  (the  American  Bible  Soci- 
ety and  the  British  and  Foreign  Bible  Society)  has  always 
been  in  co-operation  with  the  American  missionary  work,  and 
is  an  indispensable  adjunct.  The  American  missionaries  have 
done  much  translation  work.  Dr.  Perkins  and  Dr.  Labaree 
in  Syriac,  and  Dr.  J.  X.  Wright  in  Azerbaijan  Turkish. 

In  1829,  Rev.  Messrs.  Smith  and 
AMERICAN  MISSIONS  Dwight  were  sent  by  the  American 

Board  to  explore  the  regions  of 
northwest  Persia.  The  result  was  that  their  hearts  were 
especially  drawn  out  toward  the  oppressed  Xestorians  on  the 
plain  about  Lake  Urumia,  and  on  their  representations  the 
American  Board  determined  to  establish  a mission  in  Persia 


i8 


HISTORICAL  SKETCH  OF 


with  special  reference  to  the  Nestorians;  and  so  for  many 
years  this  mission  was  known,  not  as  the  “Persian  Mission,” 
but  as  the  “Nestorian  Mission.’’  In  1833,  Justin  Perkins, 
a tutor  in  Amherst  College,  was  appointed  the  first  mission- 
ary, and  sailed,  with  his  wife,  in  September  of  that  year. 
About  a year  later  they  reached  Tabriz,  and  in  1835  were 
joined  by  Dr.  and  Mrs.  Grant. 

This  little  company  formally  occupied  Urumia  as  a 
station,  November  20,  1835,  and  soon  proved  themselves  to 
be  possessed  of  strong  faith  and  unquestionable  zeal.  The 
career  of  Dr.  Grant  was  ended  in  a few  years  by  death;  but 
Dr.  Perkins  was  spared  to  labor  with  great  vigor  and  useful- 
ness for  thirty-six  years.  The  instructions  given  to  these 
pioneer  workers  mentioned,  among  other  objects  to  be  kept 
in  view,  the  two  following:  (T)  “To  convince  the  people  that 
they  came  among  them  with  no  design  to  take  away  their 
religious  privileges  nor  to  subject  them  to  any  foreign 
ecclesiastical  power;”  (2)  “To  enable  the  Nestorian  Church, 
through  the  grace  of  God,  to  exert  a commanding  influence 
in  the  spiritual  regeneration  of  Asia.” 

The  first  necessity  was  to  learn  the  spoken  language  and 
reduce  it  to  writing. 

The  first  school  was  opened  in  January,  1836,  in  a cellar, 
with  seven  small  boys  in  attendance.  On  the  next  day  there 
were  seventeen.  That  school  was  the  germ  of  Urumia 
College.  Other  laborers  were  added  after  a few  years.  In 
1843,  Fidelia  Fiske  came  to  take  charge  of  the  girls’  school. 
Vigorous  preparatory  work  was  done  by  teaching,  preaching 
and  printing.  For  ten  years  the  precious  seed  wras  sown 
with  great  labor  and  many  discouragements.  At  last  came 
the  time  of  rejoicing,  when  the  presence  of  the  Holy  Spirit 
was  manifest,  and  in  two  months  fifty  of  the  pupils  in  the 
schools  professed  their  faith  in  Christ.  The  gracious  influ- 
ence spread  into  the  surrounding  villages,  and  for  twelve 
years  there  was  an  almost  continuous  revival  from  on  high, 
bringing  hundreds  of  new-horn  souls  to  be  trained  and 
taught. 


THE  MISSIONS  IN  PERSIA 


19 


“For  twenty  years,”  wrote  Dr.  Shedd,  "the 
THE  EVANGELI-  effort  was  made  to  reform  the  old  Church 

CAL  CHURCH  without  interfering  with  its  organization. 

and  the  missionaries  were  slow  to  abandon 
the  hope  of  leavening  and  remodifying  the  ancient  body.” 
The  separation  came  about  at  length  for  the  following  rea- 
sons: (1)  The  patriarch,  at  first  friendly,  did  all  in  his  power 
to  destroy  the  evangelical  work,  and  to  compel  the  spiritually- 
minded  to  quit  his  fold.  (2)  The  converts  could  not  long 
accept  the  unscriptural  practices  which  prevailed,  and  for 
which  there  were  no  available  methods  of  discipline  or  re- 
form. (3)  The  converts  asked  for  better  care  and  instruction 
and  means  of  grace  than  they  found  in  the  dead  language 
and  rituals  and  ordinances  of  the  Old  Church.  The  separa- 
tion was  not  a violent  disruption;  the  converts  were  first 
invited  to  unite  with  the  missionaries  in  the  Lord’s  Supper. 
As  the  village  converts  increased  in  strength,  pastors  were 
placed  over  them.  In  time,  these  village  pastors  and  other 
laborers  in  the  reform — Bishops,  Presbyters  and  Deacons — 
met  in  conference  with  the  missionaries,  and  adopted  a simple 
Confession  of  Faith,  with  a form  of  government  and  rules 
of  discipline.  The  first  Conference  or  Kmtsliya  was  held  in 
1862.  The  rules  then  adopted  were  enlarged  in  1878,  and 
again  in  1887. 

This  Evangelical  Church  is  now  organized  into  four  local 
Knushyas,  or  Presbyteries — three  in  Persia,  and  one  in  Tur- 
key among  the  mountain  Xestorians.  LTnitedly  they  consti- 
tute a General  Kttushya  or  Synod,  which  forms  one  of  the 
Churches  of  the  Presbyterian  Alliance. 

The  history  of  this  reformation  is  one  of  the  most  in- 
tensely interesting  anywhere  on  record  in  missionary  annals. 
It  has  been  the  spread  of  Pentecostal  power  penetrating 
hundreds  of  villages.  Out  of  it  might  be  written  many 
chapters  of  thrilling  incidents,  illustrating  the  work  of  the 
Holy  Spirit  convincing  of  sin,  of  righteousness  and  judg- 
ment, and  chapters  of  remarkable  providences  in  ordinary 
labors  in  revivals;  and  also  during  the  prevalence  of  pestil- 
ence and  famine  and  war,  as  also  of  manifold  joys  and  sor- 
rows, in  perils  of  the  sea  and  land,  of  persecutions,  of  robbers. 


20 


HISTORICAL  SKETCH  OF 


of  sickness  and  death.  Here  a chapter  could  be  added  of 
excellent  and  eminent  missionaries,  men  and  women  who 
have  given  their  lives  to  this  work,  and  died  in  the  triumph 
of  faith.  To  this  could  be  joined  a long  record  of  the  lives 
and  labors  of  native  brethren  and  sisters  who  have  gone  home 
to  glory,  whose  memory  is  truly  blessed.  Well  might  the 
venerable  Dr.  Perkins  write,  as  he  bade  final  farewell  to 
missionary  shores:  "Heaven  will  not  know  any  higher  jov 
than  the  joy  of  redeemed  Xestorians  in  the  presence  of  their 
Saviour.” 

The  Reformed  Church  has  steadily  gained  in  steadfastness, 
and  has  made  material  advance  in  the  matter  of  self-support. 
Many  of  its  executive  responsibilities  are  entrusted  to  a 
committee  of  nine,  called  the  “Evangelistic  Board.”  chosen 
by  the  Knushya  or  Synod,  for  a fixed  period.  The  oversight 
of  its  educational  interests  it  commits  to  a "Board  of  Educa- 
tion.” also  carefully  selected  by  the  Synod.  It  also  appoints 
a "Legal  Board”  of  three,  including  its  Moderator,  for  the 
oversight  of  such  matters  of  canon  law  as  are  usually  man- 
aged in  the  Oriental  churches  by  their  Bishops.  The  meet- 
ing of  these  Boards,  as  well  as  the  regular  Conferences  of  the 
Synod  and  Presbvteries.  have  done  much  to  impart  fiftnness 
to  progressive  ideas  and  practices  in  the  Church.  The 
national  character  has  been  elevated  and  made  more  robust 
by  this  training. 

Then,  again,  the  Gospel  light  has  spread  from  this  Evan- 
gelical Church  into  regions  beyond.  Young  men.  filled  with 
the  Spirit,  have  lighted  the  flame  of  true  piety  in  many  a 
distant  place.  Two  Urumia  men  visited  Bohtan,  two  hundred 
miles  away  on  the  Tigris  plain,  and  opened  the  way  where 
whole  villages  have  since  been  evangelized.  The  beginnings 
of  the  work  in  several  of  the  mountain  districts  and  outlying 
regions  are  traceable  directly  to  similar  agencies.  The 
foundations  in  Tabriz.  Salmas.  Maragha  and  Hatnadan  were 
laid  by  preachers  from  Crurnia.  One  of  these,  up  to  the  time 
of  his  death,  had  made  thirty-two  long  journeys  to  distant 
parts  of  Persia.  Another  is  at  the  present  time  a fearless  and 
honored  colporteur  of  the  British  and  Foreign  Bible  Society 
in  Eastern  and  Southern  Persia.  All  these  and  others  like 


TIIK  MISSIONS  IN  PERSIA 


2 I 

them  are  humble  persons,  but  they  are  “men  that  have 
hazarded  their  lives  for  the  name  of  our  Lord  Jesus  Christ.” 
Wider  and  more  notable  has  been  the  influence  of  another 
worker.  Pastor  Jacob  Dilikoff,  a man  of  apostolic  zeal  and 
self-denial,  who  for  nearly  forty  years  went  to  and  fro  in 
Russia,  preaching  evangelical  doctrines  with  singular  devo- 
tion and  fruitfulness,  in  connection  with  the  great  evangelical 
revival  known  as  the  Stundist  movement.  He  died  in  Eastern 
Siberia,  where  he  had  gone  to  preach  the  Gospel  in  spite  of 
hardship  and  persecution. 

These  incidents  go  to  show  a real  revival  among  the 
Xestorian  Church  of  the  missionary  zeal  which  has  given 
their  forefathers  renown  in  the  records  of  the  Christian  faith. 

In  1869  the  name  of  the  mission  was  changed  from  “The 
Nestorian  Mission”  to  "The  Mission  to  Persia,”  with  a view 
to  emphasize  more  definitely  both  the  duty  and  the  purpose 
to  give  the  Gospel  to  all  nationalities  and  classes  within  the 
kingdom 

The  year  1871  marked  another  epoch  in  this  mission.  At 
the  reunion  of  the  two  branches  of  the  Presbyterian 
Church  in  the  United  States,  the  work  was  transferred  from 
the  American  P>oard  to  the  care  of  the  Presbyterian  Board 
of  Foreign  Missions,  which  continues  in  charge  of  it  to  the 
present  time. 

I11  accordance  with  the  new  policy  of  expansion,  plans 
were  early  laid  for  the  establishment  of  new  stations. 
Teheran  was  occupied  in  1872,  Tabriz  in  1873,  and  in  1880 
Hamadan  became  a missionary  residence.  The  great  dis- 
tance between  some  of  these  stations,  the  difficulty  of  com- 
munication. the  diversity  of  languages  and  other  causes,  led 
to  a division  of  the  mission  in  1883  into  Western  and  Eastern 
Missions.  Urumia  and  Tabriz  constitute  the  Western  divi- 
sion. The  Eastern  mission  embraces  Teheran.  Hamadan. 
Kazvin,  Kermatishah  and  Resht. 


22 


HISTORICAL  SKETCH  OF 


The  Western  Persia  Mission. 

The  wide  area  of  territory  covered  by  this  mission,  from 
the  shores  of  the  Caspian  to  the  valley  of  the  Tigris,  the 
diverse  populations  embraced  in  the  field,  and  the  confusion 
of  tongues  spoken,  present  here  more  than  the  ordinary 
number  of  difficult  problems  in  the  prosecution  of  missionary 
work.  They  differ  in  different  portions  of  the  field.  In 
Tabriz,  the  effort  is  to  build  up  a living  church  and  to  reach 
the  masses  of  a great  city,  and  to  carry  the  Gospel  over  a 
wide  territory  to  Armenians  and  Persians,  with  increasing 
responsibilities  to  the  peoples  of  the  Caucasus,  the  contiguous 
province  of  Russia.  In  Urumia  the  special  work  is  among 
the  more  plastic  Syrian  or  Nestorian  people,  to  develop  the 
power  of  the  native  Church,  gathered  there  after  nearly  sixty- 
years  of  missionary  effort,  and  make  it  a forceful  evangelizing 
agency  to  its  Moslem,  Armenian  and  Jewish  neighbors.  In 
the  mountain  districts  of  Kurdistan  the  knotty  problem  is 
how  to  secure  the  entrance  and  growth  of  the  Gospel  among 
almost  barbarous  conditions,  checked  by  Turks.  Kurdish 
chiefs,  and  independent  lawless  tribes  of  nominal  Christians. 
Farther  westward,  in  the  valley  of  the  Tigris,  the  task  is  to 
reach  up  into  Kurdistan  to  the  Nestorians,  as  attempted  by 
Dr.  Grant  fifty  years  ago,  to  check  the  disastrous  influence  of 
the  Church  of  Rome  among  the  Chaldeans  and  Nestorians  of 
the  plains,  and  to  secure  the  Yezidees  from  the  degradation 
of  their  senseless  Satan  worship.  Everywhere  the  problems 
ar  made  more  urgent  and  more  hopeful  by  the  awakening 
of  new  life  and  aspiration  in  these  ancient  lands. 

Urumia  is  an  important  town  and  has  been 
URUMIA  (URM1 1 from  the  outset  the  centre  of  a varied  and 
extensive  work,  which  now  covers  the  large 
plain  of  Urumia,  and  the  smaller  ones  of  Sulduz  and  Terga- 
wer,  and  reaches  into  several  large  mountain  districts  across 
the  Turkish  frontier.  The  work  is  mostly  among  Nestorians. 
though  there  are  many  Armenians,  whose  numbers  have 
recently  been  augmented  by  refugees  from  Turkey.  There 


THE  MISSION'S  IN  PERSIA 


23 

is  also  a large  Jewish  population  peculiarly  open  to  Christian 
teaching.  While  the  Christian  population  here  is  larger  than 
anywhere  else  in  Persia,  still  the  Mohammedans  are  in  a 
vast  majority.  This  majority  has  never  been  forgotten. 
Medical  missionary  work  has  always  brought  every  class 
under  its  beneficent  influence,  there  have  been  special  evan- 
gelistic workers  for  Mohammedans,  and  recently  the  educa- 
tional work  has  brought  many  of  their  children  into  the 
schools.  Besides  these  agencies,  there  is  a constant  stream 
of  evangelistic  influence  from  the  lives  and  words  of  the  native 
workers  and  church  members,  which  cannot  be  tabulated. 

Urumia  College  was  originally  established  at  Mt.  Seir. 
where  it  had  a memorable  record.  It  was  there  that  the 
saintly  Stoddard  spent  the  few  short  years  of  his  memorable 
missionary  career.  After  him,  the  institution  was  chiefly 
under  the  care  of  Rev.  J.  C.  Cochran,  its  eminently  spiritual 
character  continuing  for  a series  of  years.  In  1879  the  school 
was  located  a mile  and  a half  outside  the  city  of  Urumia.  The 
grounds  are  ample,  and  include  a hospital  and  missionary  resi- 
dences, besides  the  college  buildings.  Of  these  latter,  there 
are  two  main  edifices,  containing  library  and  apparatus  worth 
twelve  or  fifteen  thousand  dollars.  Much  desire  is  shown 
for  instruction  in  English,  which  is  of  great  advantage  to  the 
young  men  in  finding  work  in  their  Eldorado,  America.  The 
restrictions  that  hamper  them  in  their  own  land  are  so  tyran- 
nical that  they  canno*  be  contented  to  remain  at  home  after 
they  have  awakened  to  the  possibilities  of  life  elsewhere. 
This  rage  for  emigration,  which  is  taking  away  the  most 
capable  men  of  all  classes,  is  a serious  menace  to  the  native 
community. 

The  demand  for  education  on  the  part  of  Mohammedan 
boys  led  to  the  establishment  in  1904  of  a separate  school  in 
the  city.  This  has  grown  until  it  has  nearly  a hundred  pupils, 
mainly  Mohammedans,  but  with  them  also  Jew's  and  Chris- 
tians. Plans  are  now  on  foot  for  reorganizing  the  school 
work  for  boys,  so  as  to  consolidate  it  as  far  as  possible.  At 
present  there  are  primary  and  high  school  courses,  a medical 
class,  and  a theological  training  class,  and  in  all  about  180 
pupils,  of  whom  nearly  100  are  boarders. 


24 


HISTORICAL  SKETCH  OF 


Fiske  Seminary,  now  a large  and  flourishing  institution, 
with  about  170  pupils  of  all  grades,  has  grown  from  a small 
school  for  girls,  begun  by  Mrs.  Grant  in  1838.  Its  history, 
like  that  of  the  College,  has  been  one  of  repeated  and  very 
powerful  revivals,  bv  which  large  numbers  of  Nestorian 
young  women  have  been  brought  to  the  saving  knowledge 
of  the  Lord  Jesus  Christ,  and  have  become  mouth-pieces  for 
the  truth  in  multitudes  of  villages  on  the  plain  of  Urumia. 
and  in  the  dark  recesses  of  the  Kurdish  mountains.  The 
high  spiritual  character  stamped  upon  it  by  Fidelia  Fiske, 
and  which  continued  under  the  administration  of  Miss  Mary 
Susan  Rice,  has  not  been  lost  in  the  years  which  have  suc- 
ceeded. It  is  now  graded  from  the  primary  to  the  normal 
classes,  and  is  doing  a most  useful  work  for  the  women  of 
Persia.  Its  work  also  has  expanded  until  it  includes  a flour- 
ishing department  for  Jewish  girls,  and  a department  for 
Persian  girls,  with  about  seventy  in  attendance.  This  last 
includes  girls  of  every  class,  from  the  poorest  to  the  wealthiest 
and  proudest.  Not  the  least  of  the  lessons  learned  in  this, 
as  in  the  other  schools,  is  the  spirit  of  true  equality. 

The  plain  of  Urumia  is  thickly  studded  with  villages  of 
Moslems  and  Christians.  In  many  of  the  latter  are  found 
the  largest  congregations  which  have  been  gathered  under 
mission  influence.  FI  ere,  as  well  as  in  the  smaller  and  more 
neglected  villages  and  hamlets,  scores  of  village  schools  have 
been  established,  which  have  proved  centres  of  intellectual 
and  spiritual  awakening.  Thousands  have  here  learned  to 
read  the  Word  of  Cod,  and  have  themselves  become  agents 
used  of  the  Holy  Spirit  for  the  extension  of  evangelical 
truth  among  both  Christians  and  Moslems.  Tn  thirty  villages 
Christian  Endeavor  Societies  have  been  organized,  with 
excellent  results. 

The  church  membership  in  the  Evangelical  Church  is  about 
2.500  in  the  Urumia  district,  and  200  more  in  the  mountains. 
The  Russian  movement  in  18(19  was  a serious  blow,  and 
minor  denominational  divisions  fostered  by  unnecessary  inde- 
pendent missions  have  retarded  the  growth.  While  the  mem- 
bership grows  slowly,  the  growth  in  giving  is  very  encourag- 
ing. Tt  about  doubled  in  the  ten  years  from  1898  to  iqo8. 


THE  MISSIONS  IN  PERSIA 


25 


In  connection  with  the  church  work  is  an  extensive  system 
of  village  schools.  In  1910,  there  were  55  schools  and  1,521 
scholars. 

A branch  of  the  work  is  a congregation  in  Tiflis,  composed 
of  Evangelical  Nestorians,  ministered  to  by  the  Rev.  Abraham 
Moorhatch  and  supported  largely  by  native  contributions. 
Tiflis  is  the  capital  city  of  the  Russian  province  of  Trans- 
caucasia. and  is  a very  important  missionary  centre. 

One  of  the  first  needs  of  the  mission  was  a supply  of 
religious  literature,  and  in  1837  a printing  press  was  sent  to 
the  Mission  by  the  Board;  but  it  proved  too  unwieldy  to  be 
taken  over  the  mountains,  and  was  sent  from  Trebizond  back 
to  Constantinople.  Two  years  later,  the  invention  of  man 
had  provided  a press  which  could  be  taken  to  pieces,  and  one 
of  these,  in  charge  of  Mr.  Edward  Breath,  a printer,  was 
sent  to  Urumia,  to  the  great  wonder  and  delight  of  the  people. 
The  Scriptures  were  now  so  far  translated  into  the  Syriac  of 
the  Nestorians  that  portions  were  at  once  struck  off.  “Some 
of  the  ablest  of  the  Nestorian  clergy  aided  in  the  translation, 
and  the  contents  of  their  rare  ancient  manuscripts  were  now 
given  back  to  them  in  a language  which  all  could  understand. 
They  stood  in  mute  astonishment  and  rapture  to  see  their 
language  in  print;  and  as  soon  as  they  could  speak,  the  ex- 
clamation was:  ‘It  is  time  to  give  glory  to  God,  since  printing 
is  begun  among  our  people.’  ” 

The  type,  for  which  the  punches  and  matrices  were  made 
in  Urumia.  is  acknowledged  to  be  the  most  beautiful  Syriac 
type  in  existence,  and  is  adopted  by  some  of  the  first  Oriental 
publishing  houses  in  Germany  and  England.  Text-books 
and  books  for  home  reading  are  published,  as  well  as  a 
monthly  newspaper  and  a quarterly  with  notes  on  the  Sunday 
school  lessons. 

Medical  work  was  begun  by  Dr.  Asahel  Grant,  with  the 
very  beginning  of  the  mission,  and  has  been  maintained  ever 
since.  In  1880,  Dr.  Cochran  opened  Westminster  Hospital, 
of  which  be  had  charge  until  his  death  in  1905.  It  is  a centre 
of  light  and  love  that  draws  to  it  the  needy  of  every  race  and 
class  and  faith  for  a distance  of  one  hundred  and  fifty  miles. 
The  blind  and  crippled  have  stumbled  over  rugged  roads  for 


26 


HISTORICAL  SKETCH  OF 


a month,  and  women  and  children  have  braved  the  perils  of 
mountain  passes  in  order  to  reach  this  haven  of  hope  and 
healing.  The  hospital  buildings  were  completed  in  1908  by 
a central  building  connecting  the  older  men's  and  women’s 
buildings,  which  was  given  by  Mr.  S.  M.  Clement,  of  Buffalo, 
as  a memorial  to  Dr.  Cochran.  A hundred  in-patients  can 
be  received  now.  The  summary  of  work  for  1910  says: 

“During  the  year,  360  patients  (320  surgical  and  4a  medical),  have 
been  received  into  the  hospital,  and  130  other  minor  operations  have 
been  performed,  making  450  operations  for  the  year.  In  the  dis- 
pensary, in  trips  to  the  villages,  and  on  journeys,  15,000  patient' 
have  received  medical  aid.  One  hundred  and  five  trips  have  been 
made  to  the  villages  and  two  longer  journeys  have  been  made.  One 
thousand  one  hundred  and  twenty-three  visits  have  been  made  to  the 
homes  in  the  city.” 

No  one  can  realize  what  these  figures  mean  without  seeing 
the  patients  and  knowing  from  what  a wide  territory  they 
come,  and  how  thoroughly  representative  they  are  of  every 
class  of  society  and  of  every  grade  of  wealth  and  poverty. 

Few  mission  fields  have  a nobler  roll  of  workers  in  the  past 
than  Urumia.  Among  the  earlier  missionaries  may  be  men- 
tioned Perkins,  Grant,  Stoddard,  Rhea,  Coan,  Cochran  and 
Fidelia  Fiske.  Dr.  J.  H.  Shedd,  who  died  in  1895,  was  the 
organizer  of  the  church  work,  and  the  indefatigable  advocate 
of  expansion.  Associated  intimately  with  Dr.  Shedd  and 
outliving  him  eleven  years,  was  Dr.  Benjamin  Labaree,  whose 
saintly  character  was  a benediction.  Of  late  years,  the  station 
has  suffered  sorely  from  death.  In  1904.  Rev.  B.  W.  Labaree 
was  brutally  assassinated  by  a band  that  represented  the  worst 
in  Persia,  a criminal  and  fanatic  Sayyid  (descendant  of 
the  Prophet),  and  some  Kurdish  robbers.  The  next  year. 
Dr.  Cochran,  a tower  of  quiet  strength  and  a man  of  mar- 
vellous influence,  passed  away.  The  next  year.  Dr.  Benjamin 
Labaree  died  at  sea  on  his  wav  to  America. 

One  of  the  chief  aims  of  the  Urumia  Mis- 
THE  MOUNTAIN  sion  from  the  outset  was  to  reach  the 
DISTRICT  Syriac-speaking  tribes  of  Kurdistan  and 
the  Tigris  plain.  Tt  was  felt  that  this  could 
best  be  done  by  opening  a station  at  some  point  near  them. 


THE  MISSIONS  IN  PERSIA 


27 


I)r.  Grant  went  to  Mosul  for  this  purpose,  and  died  there 
in  1844.  His  successors  gathered  a church  of  Arabic- 
speaking Christians,  and  were  able  to  do  something  for  the 
Syriac  villages.  Our  own  Board  sent  Rev.  E.  W.  McDowell 
and  Dr.  Wishard  to  reside  at  Tiarv  in  1889.  but  after  a heroic 
struggle  with  hardship  and  opposition,  they  found  the  region 
too  isolated  and  lawless  for  the  best  results.  In  1892,  the 
American  Board  decided  to  give  up  its  station  in  Mosul, 
which  was  transferred  to  our  Board,  in  the  hope  that  the 
mountain  district  could  be  reached  thence.  For  five  years 
this  station  was  maintained  by  our  Board.  Most  of  the  time 
since  1902.  Mr.  McDowell  has  lived  in  Van,  and  worked  by 
means  of  untiring  itineration — at  one  time  (not  by  choice) 
travelling  several  miles  at  a very  high  speed  by  avalanche 
down  a mountain.  The  present  plan  is  for  him,  with  his 
associate.  Mr.  Allen,  and  their  families,  to  locate  in  the  field 
and  continue  this  evangelistic  work,  including  as  far  as  possi- 
ble Kurds  as  well  as  Xestorians.  The  method  of  work  has 
reverted  to  that  of  working  within  the  old  Church,  without 
seeking  for  separation  from  it.  For  preaching  the  Word 
there  is  an  open  door  in  places  that  have  long  been  closed. 
About  twenty  native  preachers  are  employed,  and  the  village 
schools  enrol  over  seven  hundred  scholars. 

Tabriz  lies  east  of  Lake  Urumia,  and 
TABRIZ,  SALMAS  about  one  hundred  and  forty  miles  by 
the  road  from  the  city  of  that  name.  It 
is  a great  centre  of  European  trade,  and  the  emporium  of 
Persia,  having  many  extensive  bazaars  and  caravansaries. 
It  has  a population  of  about  200.000,  principally  Moslems. 
There  is  a small  but  important  community  of  Armenians. 

Rev.  P.  Z.  Easton  and  Mrs.  Easton,  with  Miss  Mary 
Jewett,  first  occupied  Tabriz  in  1873.  Great  opposition  was 
encountered  from  the  fanatical  Moslems  and  the  jealous 
Armenian  and  Roman  Catholic  officials.  But  by  patient 
Hbor  a foothold  has  been  gained  and  a church  organized. 
^ beautiful  cluirch  building  was  given  by  Mr.  Covington,  of 
Brooklyn.  X.  Y..  in  memorv  of  his  daughter.  Services  are 
heM  in  Armenian  and  Turkish,  and  the  Sunday  schools  are 
well  attended. 


28 


HISTORICAL  SKETCH  OF 


The  Memorial  School  for  Boys,  under  the  care  of  the  Rev. 
S.  G.  Wilson,  D.  D.,  is  organized  into  primary,  intermediate, 
high  school  and  theological  departments.  With  the  recent 
growth  of  the  work,  a college  department  is  being  developed. 
Largely  through  the  gifts  of  Mrs.  William  Thaw,  fine  build- 
ings have  been  erected.  The  number  of  pupils  in  1910  was 
240,  about  half  of  them  Moslems  and  half  Armenian. 

The  Tabriz  Girls’  School  has  in  the  past  educated  many 
Armenian  girls,  and  now  the  work  is  rapidly  opening  among 
the  Mohammedans.  In  1910,  there  were  thirty-three  Moham- 
medan pupils. 

The  medical  work  of  the  station  has  always  been  regarded 
as  giving  the  best  medical  skill  to  be  found  in  this  great  city, 
and  has  been  available  to  all  alike,  without  regard  to  creed 
or  condition.  Pressure  of  medical  work  has  prevented  the 
development  of  surgical  work,  but  this  is  now  secured  by  the 
appointment  of  a second  physician. 

The  Rev.  W.  L.  Whipple,  the  memory  of  whose  missionary 
life  is  an  abiding  power,  gave  his  residence  for  a woman’s 
hospital.  The  going  out  of  Dr.  Orcutt  in  1911  makes  the  re- 
sumption of  this  work  possible.  The  medical  receipts  in 
Tabriz  have  always  been  large,  in  1910  amounting  to  $3,000. 

The  work  of  settled  native  preachers  in  Khoi,  Salmas  and 
Maragha,  long  evangelistic  tours  by  native  evangelists,  and 
the  tours  of  the  mission,  spread  the  knowledge  of  Christ  and 
the  influence  of  His  faith  far  beyond  the  great  city  of  Tabriz, 
over  the  great  field,  larger  by  far  than  a great  State  like 
Pennsylvania.  Of  one  of  these  native  workers,  who  was  a 
member  of  the  Evangelical  Church  in  Urumia,  Mr.  Jessup 
writes: 

“With  his  head  quite  hald  on  top  and  long  locks  hanging  Moslem- 
fashion  below  his  black  Persian  cap,  and  with  flowing  coat  and  tunic, 
he  looked  quite  like  a Mohammedan  doctor.  Tn  Ardabil  he  went  alone 
to  visit  the  famous  ancient  mosque,  with  its  many  rare  treasures.  The 
custodian,  taking  him  for  a holy  pilgrim  from  Meshed,  insisted  on 
removing  Rabi  Yakob’s  shoes  himself,  bringing  him  tea,  and  showing 
him  all  the  sights,  without  asking  the  customary  fee. 

“Rabi  Yakob  was  ready  to  learn  from  any  one.  Noticing  what  a 
wide  hearing  the  wandering  dervishes  gain  as  they  narrate  in  a sing- 
song tone  long  poems  about  the  imams  and  Persian  heroes,  lie  com- 


Till-:  MISSIONS  IN  PERSIA 


2<) 

posed  many  similar  poems  telling  the  life  of  Christ  and  the  apostles 
and  explaining  the  way  of  salvation.  He  found  these  were  listened 
to  with  great  interest  hv  the  common  people,  and  has  had  dervishes 
ask  to  learn  them  from  him.  Alas,  I fear  they  have  not  been  pre- 
served. Asked  once  what  he  did  when  he  found  the  crowd  growing 
angry  and  threatening  under  the  truth,  he  replied  that  he  usually  told 
some  Old  Testament  story.  David  and  Goliath  or  Daniel  in  the  lions’ 
den,  would  interest  and  quiet  the  crowd  and  disarm  anger. 

"Last  year,  because  of  the  health  of  his  wife,  the  Untmia  Station 
offered  to  appoint  him  pastor  of  a village  church,  where  he  might 
settle  down,  but  he  refused,  saving  that  his  heart  was  in  this  work 
of  Moslem  touring,  and  that  he  hoped  to  keep  on  as  long  as  he  lived. 
His  wish  was  realized.  He  died  in  harness.  A few'  hours  before  his 
death,  when  he  could  no  longer  speak  much,  kc  pointed  upwards, 
smiling,  saying,  ‘Heaven,  heaven.  I am  ready.  I am  ready.’  God 
grant  that  many  more  such  earnest  and  able  workers  may  be  raised 
up  to  go  about  from  village  to  village  in  Azerbaijan,  following  in  his 
steps  as  he  followed  Christ !” 


30 


HISTORICAL  SKETCH  OF 


Eastern  Persia  Mission. 


The  mission  to  Persia,  as  already  stated,  was 
TEHERAN  transferred  to  the  Presbyterian  Board  by  the 
American  Board  in  1871,  and  with  the  transfer 
there  came  an  urgent  plea  from  the  missionaries  for  an  en- 
largement. It  was  felt  to  be  a duty  to  embrace  within  their 
work  the  Armenians  and  Moslems  of  central  Persia.  Ac- 
cordingly, Rev.  Tames  Bassett,  who  had  reached  Urumia  in 
1871,  made  an  extended  tour  the  following  year,  visiting 
Tabriz,  Hamadan  and  Teheran,  the  result  of  which  was  that 
in  November,  1872,  he  was  sent  to  occupy  Teheran,  where 
he  was  warmly  welcomed  by  both  Mussulmans  and  Arme- 
nians. In  1874  he  was  joined  by  the  Rev.  J.  L.  Potter,  whose 
fruitful  ministry  is  still  continued.  Teheran  has  a population 
of  250,000,  most  of  whom  are  Moslems;  but  there  are  1,000 
Armenians,  5,000  Jews,  and  several  hundred  Europeans.  The 
languages  chiefly  spoken  are  the  Turkish  and  the  Persian, 
the  latter  only  being  heard  on  the  streets.  Of  this  field,  Mr. 
Bassett  says: 

“We  occupy  the  only  tenable  ground  for  lahor  designed  to  reach 
either  eastern  Persia  or  the  Tartar  tribes  of  Turkistan.  The  Turkish 
language  spoken  here  enables  a person  to  pass  quite  through  Turkistan 
into  Chinese  Tartary  and  far  to  the  northward,  while  the  Persian  makes 
accessible  all  central  and  southern  Persia,  through  Khorassan  to 
Afghanistan,  and  even  large  populations  of  India.  Central  Asia  has,  in 
nearly  all  the  past,  been  neglected  by  the  Church  of  Christ : the  result 
has  been  that  it  is  the  great  source  whence  have  proceeded  the  scourges 
of  mankind;  and  the  Tartar  and  Iranian  hordes  have,  age  after  age,  as 
in  great  tidal  waves,  overflowed  Christendom,  overthrowing  its  civiliza- 
tion and  nearly  extinguishing  its  light.” 

Teheran  is  not  only  the  central  point  from  which  to  reach 
a vast  outlying  population,  it  is  also  a rapidly  growing  city, 
and  the  vacant  land  within  the  twelve  gates  will  soon  be 
occupied.  The  importation  of  European  ways  and  inventions 
has  been  considerable,  especially  since  the  late  Shah’s  visit 
to  England.  A bank  recently  opened  is  of  great  advantage 
to  foreigners  in  transacting  business.  The  old  caravan  trail, 
formerly  the  only  means  of  reaching  the  city,  has  been  super- 


T I ! K MISSIONS  IN  PERSIA 


3' 


seded  by  a fine  wagon  road  from  Resht,  on  the  Caspian  Sea, 
built  by  Russian  capital  in  1899. 

In  1883  a neat  chapel  was  built,  with  a seating  capacity  of 
300,  in  which  preaching  services  in  Persian  and  English  are 
regularly  held.  The  work  for  women,  a school  for  girls  and 
also  one  for  boys,  the  medical  and  evangelistic  work,  arc  all 
vigorously  pressed.  The  girls’  school  is  called  “Iran  Bethel,” 
the  Persian  Bethel.  About  800  girls  have  been  in  attendance 
from  the  beginning  long  enough  to  receive  permanent  im- 
pressions of  character.  In  1910,  there  were  235  pupils,  of 
whom  the  Christians  (Armenians  mostly)  were  1 1 5 : Jewesses, 
10:  and  Moslems,  110. 

The  bovs’  school  was  opened  in  1887,  and  is  now  the 
largest  missionary  school  in  Persia.  The  number  of  pupils 
in  1910  was  over  300.  180  being  Moslems.  This  school  is 
steadily  advancing  the  standard  of  work,  and  its  growth  into 
a college  is  only  a question  of  the  funds  necessary  for  its 
support. 

The  hospital,  established  by  Dr.  Torrence,  and  owing  its 
assured  position  and  wide  influence  to  the  work  of  Dr. 
Wishard,  with  the  help  of  Dr.  Mary  T.  Smith,  has  commodious 
buildings.  Besides  a very  large  surgical  and  medical  .work, 
several  classes  of  physicians  have  been  educated  here,  as  at 
Urumia. 

Another  form  of  missionary  activity  at  Teheran  is  preparing 
literature.  Dr.  Potter  has  published  a translation  in  Persian 
of  John  Runyan’s  immortal  allegory,  and  also  a statement  of 
Christian  doctrine,  called  “Roots  and  Branches,”  which  has 
proved  very  useful  with  Moslems. 

Teheran  has  also  carried  on  steady  evangelistic  work  in  the 
city  by  means  of  regular  preaching  and  personal  intercourse. 
Evangelistic  itineration  has  been  constant  in  every  direction, 
eastward  to  the  Russian  and  Afghan  boundary.  Out  of  this 
itineration  has  come  the  occupation  of  Resht  and  Kazvin. 
Only  a part  of  the  results  of  such  work  are  shown  by  the  fact 
that  in  ioto  there  were  twenty-one  baptized  converts  from 
Islam  in  the  city  of  Teheran. 

Missionaries  are  located  in  the  important 
RESHT,  KAZVIN  cities  of  Resht  and  Kazvin.  The  former  is 
the  chief  town  on  the  Caspian,  and  from  it 


3 2 


HISTORICAL  SKETCH  OF 


the  whole  Caspian  region  is  reached.  In  both  of  them  medi- 
cal and  evangelistic  work  is  carried  on.  and  in  Resht  school 
work  has  been  undertaken. 

This  ancient  city,  the  second  centre  of  the  East 
HAMADAN  Persia  Mission,  is  supposed  to  occupy  the  site 
of  Ecbatana  (Ezra  vi:  2),  the  place  where  Darius 
found  the  roll  with  the  decree  of  Cyrus  for  rebuilding  the 
house  of  God  at  Jerusalem.  It  lies  in  a plain  6,000  feet  above 
the  sea.  at  the  foot  of  Mt.  Elvend  (the  ancient  Orontes),  and 
is  noted  for  the  tombs  of  Oueen  Esther  and  Mordecai. 

The  place  was  early  visited  by  colporteurs  from  Urumia. 
but  the  first  regular  work  began  in  i860,  when  Mirza 
Oohannes,  who  had  learned  of  Christ  in  Bagdad,  went  to 
Hamadati  and  began  to  preach.  In  1872,  Hamadan  was 
made  an  out-station  of  Teheran,  and  in  1880  it  became  a 
regular  station. 

There  are  now  two  churches,  each  with  its  regular  ser- 
vices and  sacraments.  The  Armenian  congregation,  known 
as  St.  Stephen’s  Church,  has  a membership  of  more  than  one 
hundred,  with  a large  Sunday  school.  The  devoted  pastor 
is  a tower  of  strength  to  the  mission.  A church  was  organ- 
ized among  the  Jews  in  1893,  taking  the  name  of  Peniel. 
There  is  also  regular  evangelistic  work  in  five  points  in  the 
field  outside  Hamadan,  besides  itineration. 

The  boys’  school  numbers  about  100  pupils,  the  majority 
being  Moslems.  Faith  Hubbard  School  was  begun  by  Miss 
Anna  Montgomery  in  1882,  and  has  always  been  under  her 
care.  About  100  girls  are  here,  under  constant  Christian 
influence,  nearly  a fourth  of  them  being  Moslems. 

A well  equipped  hospital  was  built  in  1906,  and  the  work, 
in  which  the  name  of  Dr.  G.  W.  Holmes  is  so  highly  honored, 
has  great  opportunities  for  usefulness. 

In  1911,  this  very  important  city,  between 
KERMANSHAH  Hamadan  and  the  Turkish  border,  was  made 
a station.  In  the  region  is  a large  popula- 
tion of  Ali  Ilahis,  a sect  to  which  reference  was  made  above. 
The  following,  from  Kasha  Mooshi,  the  native  preacher, 
written  in  1910,  gives  an  idea  of  the  opportunities  in  the  city: 


THE  MISSION’S  IN  PERSIA 


A A 

“We  have  three  persons  baptized : a Moslem,  a Jew  and  the  girl  of 
Yosif,  the  servant  of  Mr.  Stead.  Rut  1 am  glad  to  say  that  there  arc- 
six  other  persons  seeking  for  their  life  in  lesus  Christ.  I am  glad 
to  say  that  among  all  these  trouMcs,  God  has  opened  my  way  to 
preach  Christ  to  more  than  3.000  persons  during  the  year.  1 had  good 
times  to  have  religious  conversation  with  Jews,  Moslems  and  Babis, 
and  many  others.  I have  spoken  with  the  noble  men  of  Governor,  with 
Princes.  Turkish  Consul,  the  members  of  Bank  and  Customs  and  Mi  l 
las.  Cavids,  Jewish  Director,  with  poor  and  rich  people.  I had  a very 
good  religious  conversation  with  a great  Mujtahid  coming  from  Xajaf 
going  to  Teheran.  We  were  in  Garee  on  the  way  to  Sahna.  I spoke 
to  him  without  fear,  and  eight  persons  were  hearing  us.  I proved  to 
him  our  Holy  Bihle.  He  was  not  able  to  give  answer.  I cannot 
write  to  you  about  all  the  work,  aliout  every  point  on  every  conversa- 
tion, but  what  I have  to  say  is,  I do  not  refuse  to  complete  my  duty 
or  to  bring  the  sinners  to  our  Lord  Jesus  Christ.” 

In  the  part  of  Persia  for  which,  in  God’s  providence,  our 
Presbyterian  Church  has  become  responsible,  the  missionary 
work  has  been  able  to  win  a strong  hold  in  a Mohammedan 
land.  In  philanthropy,  in  education,  and  in  spiritual  influ- 
ence, the  leadership  has  been  won,  and  can  be  maintained  if 
we  are  faithful.  This  is  a wonderful  fact.  The  changes 
that  are  coming  rapidly  give  new  opportunities  and  increased 
responsibility.  In  1900,  there  were  only  a few  Moslem  pupils 
in  the  mission  schools,  while  in  1910  there  were  about  700. 
of  whom  250  were  girls.  The  Persians  are  establishing 
schools  themselves,  and  asking  for  teachers  trained  in  our 
schools.  Some  of  the  statistics  for  1910  are  given  below: 


East  Persia  Mission.  West  Persia  Mission 

Xumber  of  Missionaries  ■ 

Men — Ordained  

II 

12 

Medical  

O 

4 

Women — Married  

I 2 

(1  medical)  13 

Sinele  

97 

9(2med.) 

Ordained  native  preachers 

23 

4 

Xative  teachers  and  assistants.. 

TI9 

45 

Communicants  

2,823 

276 

Xumber  of  schools 

64 

11 

Pupils  

2,274 

716 

Given  for  church  work  and  received 

in  school  fees  

. . . .$10,071.92 

$8,871*84 

Note. — The  names  of  missionaries  and  the  particular  work  in  which 
each  is  occupied,  can  best  be  learned  from  the  Year  Book  for  Prayer, 
published  by  the  Women’s  Boards. 


34 


HISTORICAL  SKETCH  OF 


EAST  PERSIA  MISSION. 

Teheran  (1872) — Seventy  miles  south  of  the  Caspian  Sea.  Rev.  J. 

L.  Potter,  D.  D.,  and  Mrs.  Potter,  Rev.  Lewis  F.  Esselstyn,  D.  D„  and 
Mrs.  Esselstyn,  Rev.  S.  M.  Jordan  and  Mrs.  Jordan,  Rev.  Charles  A. 
Douglas  and  Mrs.  Douglas,  Miss  Cora  C.  Bartlett,  Miss  Mary  J.  Smith, 

M.  D.,  Miss  Rosa  Shoenhair,  Miss  Annie  W.  Stocking  and  Miss  Bessie 
Allen. 

Hamadan  (1880) — Two  hundred  miles  southwest  of  Teheran.  Rev. 
James  W.  Hawkes  and  Mrs.  Hawkes,  J.  A.  Funk,  M.  D.,  and  Mrs. 
Funk,  Rev.  George  F.  Zoeckler,  Miss  Annie  Montgomery,  Miss  Ada 
C.  Holmes. 

Kazvjn  (1904) — One  hundred  miles  northwest  of  Teheran.  E.  T. 
Lawrence,  M.  D.,  and  Mrs.  Lawrence. 

Resht  (1904) — One  hundred  and  seventy  miles  northwest  of  Te- 
heran. Rev.  H.  C.  Schuler  and  Mrs.  Schuler,  and  J.  Davidson  Frame, 
M.  D. 

Kermanshah — Rev.  F.  M.  Stead  and  Mrs.  Stead.  Reinforcements, 
1911 — Rev.  and  Mrs.  Eli  T.  Allen,  Rev.  and  Mrs.  Charles  R.  Murray, 
Rev.  and  Mrs.  Cady  H.  Allen,  Mary  D.  Allen,  M.  D..  Charles  W. 
Lamme,  M.  D.,  Rev.  and  Mrs.  Eugene  K.  De  Witt,  Edna  Orcutt,  M.  P 


WEST  PERSIA  MISSION. 

Urumia— Four  hundred  and  eighty  miles  northwest  from  Teheran. 
Station  begun  under  the  American  Board,  1835;  transferred  to  this 
Board  in  1871.  Rev.  F.  G.  Coan,  D.  D.,  and  Mrs.  Coan.  Rev.  W.  A 
Shedd,  D.  D..  and  Mrs.  Shedd,  Rev.  Robert  M.  Laharec  and  Mrs. 
Labaree,  Rev.  C.  C.  Sterrett  and  Mrs.  Sterrctt,  Rev.  E.  W.  McDowell 
and  Mrs.  McDowell,  Miss  M.  K.  Van  Duzee,  Miss  Mary  E.  Lewis, 
Miss  E D.  Lamme,  Harry  P.  Packard.  M.  D.,  and  Mrs.  Packard,  Mrs. 
I.  P.  Cochran,  Rev.  Hugo  A.  Midler  and  Mrs.  Midler,  M.  D.,  and  Miss 
Lenore  R.  Schoebcl. 

Tarriz  (1873) — Nearly  three  hundred  and  sixty  miles  northwest 
from  Teheran.  Rev.  S.  G Wilson  and  Mrs.  Wilson,  William  S.  Vanne- 
man,  M.  D.,  and  Mrs.  Vanneman,  Rev.  Charles  R.  Pittman  and  Mrs. 
Pittman.  Rev.  F.  N.  fessvp,  Miss  G.  Y.  Holliday,  Miss  Lillie  B.  Reabcr, 
Mrs.  L.  C.  Van  Hook,  and  Miss  Helen  Grove.  Reinforcements,  1911  — 
Rev.  William  A.  Motter,  Rev.  and  Mrs.  Rolland  J.  Blue. 


TIIF.  MISSIONS  IN'  PERSIA 


35 


MISSIONARIES  IN  PERSIA,  1871-1910. 


* Died  while  connected  with  the  Mission.  •{•Transferred  from  the  American  Board. 
Figures,  term  of  service  in  the  field. 

tAinslie,  Rev'.  J.  A. 
fAinslie,  Mrs. 

Alexander,  E.  W.,  M.D 
Alexander,  Mrs. 

Allen,  Mr.  E.  T. 

Allen,  Miss  Bessie. 

Allen,  Rev.  Eli  T. 

Allen,  Mrs. 

Allen,  Rev.  C.  H. 

Allen,  Mrs. 

Allen,  Dr.  Mary  D. 

Bartlett,  Miss  C.  G. 

Bassett,  Rev.  J. 

Bassett,  Mrs. 

Bassett,  Miss  S.  J. 

Beaber,  Miss  L.  B. 

Blackburn,  Rev.  C.  S. 

Blackburn,  Mrs. 

Blue,  Rev.  R.  J. 

Blue.  Mrs. 

Bradford,  Mary  E., M.D 
Bradford,  Miss  F.  G. 

Brasbear,  Rev.  T.  G. 

Brashear,  Mrs. 

Carey.  Miss  A. 

Carpenter,  Mrs.  Cora, 

M.  D. 

Clarke.  Miss  M.  A.. 

1S80-1884 : 

*Coan,  Rev.  G.  W.f 
*Coan,  Mrs. 

Coan,  Rev.  F.  G. 

Coan,  Mrs. 

*Cochran,  Rev.  J.  G.f 
*Cochran,  Mrs. 

*Coehran,  T.  P..  M.D. 

*Cochran,  Mrs. 

Cochran,  Miss  K. 

Cochran,  Miss  E.  G. 

Cochran,  Mrs.  (Miss 
McConaughy') 

1900-1907 
Dean,  Miss  N.  J. 

1860-189. 

Demuth,  Miss  M.  A. 

DeWitt,  Rev.  E.  K. 

DeWitt.  Mrs. 


1891 

-18)8 

Douglas,  Rev.  C.  A. 

1901 

1891 

-1898 

Douglas,  Mrs.  (Mis; 

1.1882 

-1892 

Ballis) 

1901 

1882 

-1892 

Easton,  Rev.  P.  Z. 

187.V 

■1879 

1891 

-1897 

Easton,  Mrs. 

>873 

1879 

1910 

Esselstyn,  Rev.  L.  F. 

1887. 

1911 

Esselstyn,  Mrs. 

1887 

1911 

Euwer,  Rev.  N.  L. 

1901- 

■1909 

191 1- 

Field,  Miss  C.  H..M.D. 

1905- 

■1909 

1911 

Frame,  J.  D.,  M.D. 

1905- 

1911- 

Funk,  Dr.  J.  A. 

1932- 

1882- 

Funk,  Mrs.  (Miss 

1871- 

■1884 

Lienbach) 

1891- 

1 87 1 - 

-1884 

Green,  Miss  M.  W. 

1889- 

1892 

1875 

■1888 

Grove,  Miss  Helen. 

1910- 

1899- 

Hansen,  C.  C.,  M.D. 

1895- 

-1897 

1896- 

■1904 

Hansen,  Mrs.  (Lilian 

1806 

■1904 

Reinhart,  M.D.,  ’94) 

1895- 

■1897 

191 1- 

Hargrave,  Mr.  A.  A. 

1883- 

1887 

191 1- 

Hargrave.  Mrs.  (Mis; 

I8SS- 

■1900 

M.  J.  Moore,  1884) 

1885- 

1887 

1907- 

1908 

Hawkes,  Rev.  J.  W. 

1880- 

1893- 

1900 

Hawkes,  Mrs.  (Miss  B 

1890- 

■1900 

Sherwood.  1883) 

1884- 

1880- 

•1883 

Holliday,  Miss  G.  V. 

1883- 

Holmes',  G.  W„  M.D. 

1909- 

1909 

1874-1877; 

1881- 

1899 

*Holmes,  Mrs. 

1892- 

1898 

1874-1877: 

1S81- 

1890 

1849- 

1879 

Holmes,  Mrs. 

1893- 

1899 

1849- 

1879 

Holmes,  Miss  A.  C. 

1905- 

1SS3- 

Hunter,  Miss  Adeline. 

1889- 

1893 

1885- 

Jessup,  Rev.  F.  N. 

1903- 

1847- 

1871 

Jewett,  Miss  M. 

1871- 

1907 

1S47- 

1893 

Jordan,  Rev.  S.  M. 

1898- 

1878- 

1905 

Jordan,  Mrs. 

1898- 

1S7S- 

1895 

*Laharee,  Rev.  B.f 

1860- 

1906 

1871- 

1875 

* Labaree,  Mrs. 

1860- 

1898 

1885- 

1888 

*Labaree,  Rev.  Benj.  W. 

T893- 

1904 

Labaree.  Mrs. 

1893- 

1903 

Laharee.  Rev.  R.  M. 

1904- 

1909- 

Labaree,  Mrs. 

1904- 

Lamme,  Miss  E.  D. 

1906- 

1899- 

1904 

Lamme.  C.  W.,  M.D. 

1911- 

189s- 

1900 

Lawrence,  Dr.  E.  T. 

1902- 

1911- 

Lawrence,  Mrs.  (Tessie 

1911- 

Wilson,  M.D.,  1892) 

1903- 

36 


THE  MISSIONS  IN  PERSIA 


Lewis,  Miss  M.  E.  1903- 
McCampbell,  Miss  L.H.  1891-1899 
McDowell,  Rev.  E.  W., 

1887-1896;  1902- 
McDowell,  Mrs. 

1887-1896;  1902- 
McLean,  Miss  J.  F.  1892- 

Mechlin,  Rev.  j.  C.  1887- 

Mechlin,  Mrs.  1887- 

Medberv,  Miss  H.  L.  1892- 
Melton,  Miss  Anna.  1888- 

Miller,  Emma  T.,  M.D.  1891- 
Montgomery,  Miss  A.  1882- 
* Montgomery,  Miss  C.  1886- 
Morgan,  Miss  Maria.  1885- 
Miiller,  Rev.  H.  A.  1910- 

Miiller,  Mrs.,  M.D.  1910- 

Murray,  Rev.  C.  K.  1911- 
Murray,  Mrs.  1911- 

Oldfather,  Rev.  J.  M.  1872- 
Oldfather,' Mrs.  1872- 

Orcutt,  Edna,  M.D.  1911- 
Packard,  H.  P.,  M.D.  1906- 
Packard,  Mrs.  1906- 

Pittinan,  Rev.  C.  R.  1900- 
Pittman,  Mrs.  (Miss 
L.  Drake)  1902- 

Poage,  Miss  A.  E.  1875- 

Porter,  Rev.  T.  J.  1884- 

Porter,  Mrs.  1884- 

Potter,  Rev.  J.  L.,  D.D.  1874- 
Potter,  Mrs.  1878- 

Roberts,  Miss  Emma.  1887- 
Rogers,  Rev.  J.  E.  1882- 

Rogers,  Mrs.  1882- 

Russell,  Miss  G.  G.  1891- 

Schenck,  Miss  Anna  18 77- 
Schoebel,  Miss  L.  R.  1910- 
Schuler,  Rev.  H.  C.  1899- 

Schuler,  Mrs.  (Miss  A. 

G.  Dale,  1885)  1902- 

*Scott,  Rev.  D.  1877-1879 

Scott,  Mrs.  1877-1879 

*Shedd,  Rev.’  J.  H.t  1859-1895 
Sbedd,  Mrs.  1859-1895 

Shedd,  Rev.  W.A.,D.D.  1892- 
*Shedd,  Mrs.  1894-1901 


1898 
1896 

1896 

1899 

1897 
1909 

1905 

1889 


1890 

1890 


1880 

1885 

1885 


1889 

1885 

1885 

1899 

1899 


Shedd.  Mrs.  (Miss 
Wilbur,  1901)  1903- 

Shoenhair,  Rosa.  1903- 

Smith,  Mary  J.,  M.D.  1889- 
Stead,  Rev.  F.  M.  1902- 
Stead,  Mrs.  (Blanche 
Wilson,  M.D.)  1900- 

Sterrett,  Rev.  C.  E.  1900- 
Sterrett,  Mrs.  1908- 

Stocking,  Rev.  W.  R.  1871-1879 
*Stocking,  Mrs.  1871-1872 

Stocking,  Mrs.  1873-1879 

Stocking,  Miss  A.  W.  1906- 
St.  Pierre,  Rev.  E.  W.  1887-1895 
St.  Pierre,  Mrs.  1887-1895 

Torrence,  W.  W.,  M.D.  1881-1888 
Torrence,  Mrs.  1881-1888 

Vanneinan,  W.  S.,M.D.  1890- 
Vanneman,  Mrs.  1890- 

Van  Duzee,  Miss  M.  K.  1875- 
*Van  Duzee,  Miss  C.  O.  1886-1897 
Van  Hook,  Mrs.  L.  C. 

1876-1894:  1902- 
Van  Xorden,  Rev.  T. 

L.t  1866-1873 

Van  Xorden,  Mrs.  1866-1873 
Wallace,  Miss  M.  1894-1897 
Ward,  Rev.  S.  L.  1876-1897 
Ward.  Mrs.  1876-1897 

Watson,  Rev.  J.  G.  1888-1902 

Watson,  Mrs.  1888-1902 

*Whipple,  Rev.  W.  L. 

1872-1879;  1899-1901 
Whipple,  Mrs.  1872-1879 

Wilbur,  Miss  L.  1901-1903 

Wilson,  Rev.  S.  G.  1880- 

Wilson,  Mrs.  1886- 

Wishard.  J.  G.,  M.D. 

1889-1900:  1903-1910 
*Wishard,  Mrs.  1892-1899 

Wishard.  Mrs.  1903-1910 

Wright,  Rev.  J.  N.  1878-1911 

*Wright,  Mrs.  1878-1884 

*Wright,  Mrs.  1887-1890 

Wright,  Mrs.  1892-1911 

Zoeckler,  Rev.  G.  F.  I909_ 


JUN  2 


datedue 


A Tennesseean  in  Pe 
A Year  Among  the 
Doctor  A.  Grant  and  1 
Henry  Martyn,  Saint 
Journeys  in  Persia  and 
Life  of  Rev.  Justin  Pe 
Missionary  Life  in  Per: 
Persia  and  the  Persian 
Persia : The  Eastern  M 
Persian  Life  and  Custc 
Presbyterian  Missions. 

Story  of  a Consecrated 
The  Story  of  Persia.  (! 
Woman  and  Her  Saviou 
The  Foreign  Doctor:  Lift 
Five  Years  in  a Persian  ' 
Islam  and  the  Oriental  C 
Persia:  The  Western  Mi: 
History  of  Protestant  Mis 
Persia  and  Its  People.  El 
Twenty  Years  in  Persia. 
Twenty-five  Years  of  Mis. 
Persia : Ancient  and  Mod« 
Also  standard  books  on  Isl 
for  Mission  Study 


Tinted  in  u. 9 *■ 

GAYLORD 


